GroMambo.com | Homepage of Gro Mambo Angélá Noványón Idizol | The Voodoo Religion of Haiti Official Website of Gro Mambo Angélá Noványón Idizol, High Priestess of the Voodoo Religion The Voodoo Religion of Haiti Related Links Le Peristyle Haitian Sanctuary.com NARCWorld.com GroMamboYasezy.com MonaMagick.com The name Voodoo means “high and sacred of God.” There is no right side and left side or light side and dark side in the Voodoo Religion. There is simply one side which is through God and Loa. The Voodoo religion is a very old religion. In Voodoo, there is only one God, the belief in Christ and many Loa/Lwa. The Voodoo religion consists of three major systems, which include the Rada, Petro and Ghede. The Congo is also another system. All of the Loa/Lwa, the Forces in the Voodoo religion, are divided into these systems. For example: Papa Ogu is Petro, Erusile/Ezuile Freeda is Rada and Baron Criminel is Petro Ghede.

Although these names are different from the names used in Mother Africa, they are the same entities. Practitioners of the Voodoo religion can very easily recognize the Orisa from other African-based religions because they migrated to Haiti by way of slavery. However, Papa Ogu’s name remains the same, among the others, in the Voodoo religion. The systems of the Voodoo religion were created during the time of slavery. There were many Africans that landed in the country of Haiti. During this time, the religion of Haiti was practiced by the Arawak Indians. The Africans came to the island of Haiti with their diverse religions and cultures. During the time of ceremony, each religion was placed within one ceremony. The ceremony created the systems as following: 1. Rada — Erusile Freeda, known to many as Oshun, Erusile Freeda Dahomey, Papa Dumbala Wedo, also known as Obatala, Papa Aqua, known to many as Olokun. Dahomey, Guinea and Benin are included within the Rada system. 2.

Petro — Papa Ogu Felite (Haiti), Ogu Nago, Ogu Batala, Ogu Chango, Chango, Erusile Dantour and many others. Nigeria, Benin and Nago, to name a few, are within the Petro system. 3. Ghede — Baron Criminel (Haiti), Baron Samedi (Haiti), Baron Lakwa, etc. Benin is a major country within the Ghede System. Although the Barons are in the Ghede system, they are Loas. There are many spirits in the Ghede system and they should not to be confused with Loa. In the Voodoo religion, each Loa/Lwa has works and duties that they carry out for the people. The answer to every problem that exists in this world is within the works and duties of the Loa under God. If one is having problems with love, then the answer lies with Erusile Freeda. If one is having problems with faith and strength, the answer lies with Papa Ogu. If one is having problems with direction, the answer lies with Papa Aqua, also known to many as Olokun.

If one’s problem is with family stability, the answer lies with Erusile Dantour, the Petro mother of all. If one is having problems with health, then Papa Dumbala is the Loa who has the remedies not limited to health but also peace. If one needs to know the importance of the earth and the medicines that she yields, then they should seek their answer from Couzin Zaka. If the path of survival and destiny must be walked, then the answer lies with Mali Louise. However, Papa Legba is the Loa that we pay respect to before any works or ceremony can begin. The belief system: One God, Jesus Christ (belief in Jesus Christ for forgiveness of sins), the Loa and Holy Spirit (Loa are the descendents of the one God and Loa carry prayers to God). The spirits of the Loa also carry the prayers to God. Jesus Christ is a part of the prayers prior to Voodoo ceremonies/rituals but is not a part of the Pantheon of the Voodoo ceremonies/rituals. Morals and Ethics: The beliefs are the same as the Ten Commandments: you should treat people equal to yourself.

Religious Holidays: 1000+ images about Vodou~Yoruba~Santeria on Pinterest | Baron samedi, Orisha and Papa legba Forward Maman Brigitte is the wife of Baron Samedi and a lwa of death and the cemetery. She is the mother of the Ghede nation. Within the African Traditional Religion of Voodoo, Vudu, Vodoun, or Vodun, Maman Brigitte is the powerful cemetery lwa and is given offerings of pepper-infused rum. Like her husband Baron Samedi, Maman Brigitte rules the cemetery and the dead. She is called upon in matters involving healing and to punish the wicked. See More Baron Samedi – It's All BS by Brad Severance / 1 Comment Baron Samedi figures in the Haitian Voodoo religion. He is often depicted as having a skull-like face (or an actual skull for a head). He usually wears a top hat, dark glasses, and a black tuxedo. He may have plugs of cotton in his nostrils in imitation of a recently deceased person prepared for burial in the Haitian tradition. He is usually seen smoking a cigar and drinking from a glass full of rum.

He is boisterous and depraved, fond of obscene language, yet provocative and charming. Baron Samedi is a Loa of the Voodoo religion. Loa are intermediaries between humanity and the great Voodoo god and Supreme Creator Bondye. Baron Samedi is the Loa of resurrection, and he is responsible for digging the graves of the recently departed and leading their souls to the underworld. As such, he also has the power to heal the sick. I learned about Baron Samedi while reading the second James Bond novel, Live and Let Die, by Ian Fleming. In it, Mr. Big subjugates his minions by convincing them that he is a zombie controlled by Baron Samedi, played by Geoffrey Holder. It should be noted that the movie is a very loose adaptation of the novel. The movie wasn’t really very good. Do yourself a favor and read the novel! It’s an excellent read! A quote from Live and Let Die: “You start to die the moment you are born. The whole of life is cutting through the pack with death. So take it easy. Light a cigarette and be grateful you are still alive as you suck the smoke deep into your lungs.

Your stars have already let you come quite a long way since you left your mother’s womb and whimpered at the cold air of the world.” Spirits Of Voodoo Voodoo Did You Know? "It is tradition that the dancers are dressed in a robe of leaves, bronze mask placed with fangs come out and display characters exaggerate symptoms of smallpox. Drink large amounts of "arrack" [a strong liquor made in the area], and twitch violently to the beat of drums." - KUYB Team Spirits on Voodoo Religion Loa (also spelled Lwa or L'wha) are the spirits of Haitian Vodou and Louisiana Voodoo. They are also referred to as Mystï¿½res and the Invisibles, in which are intermediaries between Bondye—the Supreme Creator, who is distant from the world—and humanity. Unlike saints or angels however, they are not simply prayed to, they are served. They are each distinct beings with their own personal likes and dislikes, distinct sacred rhythms, songs, dances, ritual symbols, and special modes of service. Contrary to popular belief, the loa are not deities in and of themselves; they are intermediaries for, and dependent on, a distant Bondye.

Papa Legba: Legba is one of the main LOA in Haitian voodoo. He keeps track of the human world and the spiritual world. Legba is the key to the spiritual world. He is a small man who smokes on a small pipe with a little tobacco, and carrying a small bag with some food. Baron Samedi/Ghede: Baron Samedi is a kind of underworld god, for he rules over the cemeteries, where he helps those who have just died, to find their place in the afterlife. He always goes with a stick and dressed in a black jacket, a black top hat and sunglasses. Baron Samedi is also known as Ghede who is the god of celebration, humor and relationships. As Ghede he is a clown-like figure. He is often accompanied by his wife, Madame Brigitte and they tend to show up at the end of a ritual where they stage immoral entertainment. Exu: Exu has been there almost since the beginning voodoos. Exu own life's roads and therefore sacrificed in almost all rituals for him. Exu is similar to the devil.

Vevers of important Voodoo Loa; Voodoo Gods When invoking the aid of a Voodoo God, or loa as they are called in Haiti and other areas, a design, or vever as it is called, is formed by various means. In an elaborate ceremony, the vever is draw on the ground using white flour. In the United States a vever is often drawn on parchment, or parchment paper, or it is engraved on metal such as silver and gold, or their substitutes. The purpose is to invoke the aid of the loa in gaining success with some ritual. It thus becomes a form of talisman. This is different from Haiti. There the vever is a public display in the loa’s honor. And, also an invocation for the god’s favor. Either way, both methods represent the same basic purpose. Veve of Ghede, God of the dead, and Lord of the Resurrection Veve of Agwe, God of the Sea and Patron of Sailors. Veve of Ogoun, God of War, Favours those in troubles. Petro Symbol The Forceful, Agressive branch of Voodoo Veve of Azacca, God of Agriculture, Help farmers.

Veve of Ayizan, Guardian of Voodoo Priesthood. Category:Lwa - Association of Independent Readers and Rootworkers Category:Lwa Jump to: navigation , search Dancing at a Voodoo ceremony in Togo Voodoo, also spelled Vodun, Vudun, Vodon, Vodoun, and Voudou, is an indigenous organized religion of coastal West Africa from Nigeria to Ghana. Vodun is practiced by the Ewe, Kabye, Mina, and Fon peoples of southeastern Ghana, southern and central Togo, and southern and central Benin. In the African Diaspora in the New World, this African Traditional Religion has been syncretized with Catholic Christianity , giving rise to variant forms of religion , such as Haitian Vodou, Puerto Rican Vudu, Dominican Republic Vudu, and Brazilian Candomblé Jejé, also known as Vodum. African tradition Voodoo and its diasporic variants generally agree upon the existence of a benevolent but remote creator deity known as Bondye. While Bondye created all, he cannot be bothered with daily human concerns and so it is to his children that the Voodooisants turn to with their prayers and devotions.

The children of Bondye are the lwa, the spirits who are responsible for different aspects of daily life. The word lwa, also spelled loa, is both singular and plural, and although it is common among American English speakers to refer to "loas" in the plural, this usage is not a traditional among Voodooisants. A home altar to Baron Samedi A Haitian Vodou ceremony held in a river A Voodoo altar in Haiti featuring images of Catholic Church saints and The Virgin Mary as a Black Madonna A Voodoo altar with statuary A Voodoo ceremony honouring the spirits of the dead in Togo A petro or petwo Voodoo altar in Haiti A Voodoo home altar with offerings The lwa are divided into "nations," including Rada, Petro, Congo, and others. They are further divided into "families," such as Ghede or Ogou, which may be included in the name of a lwa. Cultivation of relationships with the lwa is done through prayer, devotion, offerings, possession, and ceremonies. By working closely with the lwa, the Voodooisant is able to navigate through life and its various hurdles and obstacles.

Each of the lwa fall into various "nations." such as the Petro, Rada, Congo, Ghede, and Nago. The Petro nation contains the most aggressive and fiery of the lwa where as the Ghede are the lively lwa of the cemetery. Voodoo is a syncretic religion that has adopted strong Catholic elements in its symbols and prayers. Often Voodoo ceremonies will include images of Catholic saints and Catholic prayers like the "Lord's Prayer" and "Hail Mary." It is not uncommon for some Voodooisants to declare themselves as Catholic. Each of the lwa correspond to a Catholic saint , and spaces dedicated to the lwa will contain a blend of Catholic statuary and Voodoo symbols. Petitioning the Lwa Traditional lwa devotion involve ceremonies with dancing, drumming, candles, prayers, and animal sacrifice. The songs sung during the ceremony call the lwa who take possession of initiates, or "mount" them. The lwa come down to heal, consult, and dance among the devotees. Each lwa has his or her favorite offerings, including prepared foods, drinks, fruits, and animal sacrifices.

In addition to the presentation of offerings, lwa are petitioned through songs, drumming, candles, and special magical designs known as "veves". Veves are spirit signatures that often share certain common elements among lwa of the same family and are drawn in cornmeal, or specially prepared powders. These veves are used to invoke and call down the power of the lwa and at times vary from lineage to lineage. In personal devotion to the lwa, adherents set up various tables to their ancestors and the spirits they are devoted to. While Voodoo is traditionally an initiatory religion, there are some non-initiates who have adopted the lwa into their spirituality and have become devotees of certain lwa who are said to "walk" with the individual. Of the many lwa that may walk with an individual, the master of the head, or "Met Tet" is considered to be the one that has most frequently. The lwa have also been adopted by people working outside of the African Diasporic Traditions .

While not part of a formal Voodoo house, temple, or peristyle, these individuals may approach the lwa in a syncretic fashion, or honor them through personal devotion with proper offerings and by giving them special altars. Some practitioners of hoodoo , specifically those associated with syncretic religious practices which adherents believe originated in New Orleans, have adopted the custom of petitioning the lwa of Haiti while engaged in spell-casting with candles and making magical preparations . Traditional involvement in Voodoo starts under the guidance of a houngan or mambo, the priests and priestesses of the religion and joining a community of believers. Through the spiritual guidance of the houngan or mambo, a devotee partakes in ceremonies, rites, and develops a relationship with the lwa that walks with him. Like many of the other African Diasporic religions , Voodoo is initiatory and the path of the devotee involves initiating into the religion.

The following lwa are some of the more popular spirits venerated in traditional Voodoo: Popular Lwa Baron La Kwa Baron La Kwa also spelled Baron La Croix is one of the Barons over the Ghede nation and is a lwa of death and the cross at the cemetery. He is a sophisticated lwa with top hat and cane. (Read More) Baron Samedi Baron Samedi is one of the Barons who rules over the Ghede or spirits of death, and is the lwa of the cemetery, death . He is the lwa at the crossroads of life and death who stands with a shovel ready to bury the dead . (Read More) Damballa Damballa , also spelled Damballah , is the snake lwa of the sky. In some Voodoo houses, he is the primordial creator deity and the father of all the lwa. (Read More) Erzuli Dantor Erzuli Dantor , also spelled Ezulie Dantor and Ezili Dantor , is the lwa of who is a fierce protector of women; and the patroness of the arts.

(Read More) Erzuli Freda Erzuli Freda , also spelled Ezulie Freda and Ezili Freda , is the lwa of love, compassion, passion, and femininity . She is a beautiful spiritual being who embodies feminine grace. (Read More) La Sirene La Sirene is The Siren, a mermaid lwa of wealth , who rules the treasures of the sea. Her palace is at the bottom of the ocean she is the embodiment of beauty and seduction . (Read More) Maman Brigitte Maman Brigitte , also known as Gran Brigitte , is the wife of Baron Samedi and a lwa of death and the cemetery . (Read More) Met Carrefour Met Carrefour , also known as Maitre Carrefour , Met Kalfu and Kalfou , is a lwa of crossroads who opens or closes the door to spiritual visitations by the other lwa. He is often depicted as a young man or a devilish figure. (Read More) Papa Legba Papa Legba is the intermediary lwa of the gates who connects humanity to the lwa.

He is the first lwa petitioned who is the gatekeeper for all the rest of the lwa and his domain is communication and magic. He is often depicted as an old man and syncretized with Saint Lazarus. (Read More) Simbi Simbi , also spelled Sim'bi , is a family of snake or serpent lwa with roots in West Central Africa and the Congo. Nearly all the forms of Simbi, such as Simbi d'l'eau (Simbi of the Water), Simbi Andezo (Simbi of Two Waters), and Gran Simba (Great Simbi), are associated with water, particularly the ancestral waters that surround the world of the living. Simbi descends to the earth to perform magic. (Read More) Membership in the Voodoo Religion Many Voodoo Religion lineages hold public worship services at which the clergy interact both with deities and with the laity. Membership in Voodoo houses of worship requires initiatic rites of passage, including oath-taking, the reception of consecrated objects, or a declaration of faith in a specific creed.

See Also Damballah DAMBALLAH Occupation: African god of curses and the dead Legal Status: Citizen of Ala Identity: The general populace of Earth is unaware of Damballahï¿½s existence except as a figure of mythological origin, although he is still a prominent figure in the Voodoo religion. Other Aliases: Agaou Wedo, Anviewo, Baron Cemetary, Baron Cimitiere, Baron Cimiere, Dan Houeza, Dan Petro, Dan Yi, Dangbe, Danger, Danger Mina, Danh, Dumballah, the Rainbow Snake, the Snake-God, et al.

Place of Birth: Unrevealed Marital Status: Single Known Relatives: Lusa (father), Mawu (mother), Shango, Ogun, Gu, Maou, Loko, Zaca, Legba, Eschu, Sagbata (alias Baron Samedi) (brothers), Ayaba, Faa, Erzulie, Avlekete (sisters), Akonadi (sister-in-law), Nyambe, Orishako (uncles), Asase-Ya (aunt), Ananse, Mmoatia, Mmboro, Onini, Osebo (cousins), Obatala (grandfather), Odudua (grandmother), Buluku (great-grandfather), Gaea (great-grandmother, alias Nana), Group Affiliations: The Loa (Gods of Voodoo) Base of Operations: Iku , sometimes New Orleans, Louisiana First Appearance: (historical) The Twilight Zone, "The Jungle," (recent) Doctor Strange III #17 History: Dan-Ayido-Hwedo is one of the twelve divine twins of the Orishas, Lusa, the sun god, and Mawu, the moon-goddess.

In ancient times, he was the snake-god, personified by a coiled serpent with its tail in its mouth. At some point, he seized the worshippers of the ancient Stygian god known as Damballah and convinced them that he was their former god. Assuming the name and identity of the ancient Hyborian god, he became worshipped by the tribes of what would be modern Africa and watched over the processing of the souls of who entered Iku, the African underworld ruled by Ndrianadhary. In the Thirteenth to the Fifteenth Centuries, Europeans began invading Africa and carrying the African tribes, particularly the Yoruba, Fon, Ewe, Dahomey and Ibo tribes, to North America to use as slaves. The Africans sought solace from their ancient gods for protection and even combined elements from Catholicism and the Holy Roman Church. Compared to St. Patrick, the Catholic figure who repelled snakes out of Ireland, Damballah found more prominence in the religion of Voodoo and Santeria than he ever did in Africa. His worshippers carried his beliefs through the Caribbean islands, particularly Haiti, the southern rim of the United States and into much of Central and South Africa.

By some accounts, Damballah sought access into Mictlan, the underworld of the Ancient Aztec and Mayan gods, ruled by Ahpuch, in order to learn its secrets and possibly to rule it. Despite the fact that the Spanish conquistadors had long ago conquered his worshippers, Ahpuch managed to tie Damballahï¿½s hands by threatening to ally with the Incan god of the dead, Vichama, and invading Iku. Uninterested in being responsible for starting another separate god war between the pantheons, Damballah backed off, but since then, both the Aztec Gods and their allies, the Incan gods, have watched with apprehension the invasion of African culture into lands once dominated by their worshippers. In the early Nineteenth Century, the voodooienne Marie LaVeau sought Damballah as a lover and learned many of her secrets of Voodoo from him. She became known as probably one of the most powerful practitioners of the Voodoo religion. In modern years, Damballah and the African gods cut off direct ties with their worshippers but were eventually worshipped by both Negro and Caucasian followers.

Sometimes appearing on earth as a mortal man named Dan Pedro, he became responsible for inflicting punishments on those who had offended the African gods, namely explorers who insulted African religion and took items of religious significance to place in museums. When businessman Alan Richards built a hydroelectric plant on ancestral land of the Yoruba in Africa, Damballah inflicted him with a curse that caused him to hallucinate he was still in Africa long after he had returned to New York City. Richards countered with a good luck charm, but leaving it in a bar one night, he stumbled home to the sounds of angry African drums, roaring lions and stampeding elephants. Once home, Richards was killed by a lion that had attacked his wife in their apartment. Height: 5ï¿½10ï¿½ Weight: 450 lbs. Eyes: Black Hair: Black Strength Level: Damballah has superhuman strength enabling him to lift (press) possibly 50 tons under optimal conditions. Known Superhuman Powers: Damballah possesses the conventional physical attributes of the Loa or African Gods. Like all the Loa, he is extremely long-lived, but he is not immortal like the gods of Olympus.

He has not aged since reaching adulthood and cannot die by any known conventional means. He is immune to all known terrestrial diseases and is invulnerable to conventional injury. If wounded, his godly life force would enable him to recover with superhuman speed. It would take an injury of such magnitude that it dispersed a major portion of his bodily molecules to cause him a physical death. Even then, it might be possible for Nyambe, Ndrianadhary or a number of gods of equal power working together to revive him. Damballah does have some superhuman strength and his own Loa metabolism gives him far greater than human endurance in all physical activities. (Loa flesh and bone is about three times as dense as similar human tissue, contributing to the Loa's superhuman strength and weight). Damballah possesses the ability to tap into and manipulate certain undefined occult energies associated with curses and the underworld. Possibly not as powerful as known underworld gods as Hades, Hela or even Ndrianadhary, his power is mostly confined to inflicting spheres of negative psychokinetic energies or ï¿½cursesï¿½ which cause bad luck to those he directs them.

Mortals under his power can experience extra-ordinary bad luck and hallucinate sounds and illusions of African motif, such as the pounding of African drums and the sounds of animals. Damballah can also bestow power in his mortal followers, such as the power to control others. He is also particularly charismatic and can mesmerize virtually anyone except other gods, regardless if they are native to Ala or not, and mortals of particular will power. Damballah is also a shape-shifter and can become a snake of extraordinary size, or a man with the hindquarters of a snake. In ancient times, he appeared almost solely as as a serpent on earth. He can also become a raven, fog or a human-sized mass of cockroaches. He can also become invisible at will. Limitations: Damballah can be weakened by objects empowered by positive energy, such as good luck charms. There is some indication that he is powerless not only in the positive energies of these objects but also by the belief of mortals in these objects, regardless if they possess positive energies or not. Pets: Damballah's animal totem is the serpent and he is frequently surrounded by snakes which obey his commands.

Clarifications: Damballah is not to be confused with: Damballah, Hyborian snake god, spawn of Set, @ Strange Tales I #169 Haiti: Short List of Loa Haiti: Short List of Loa The data in this file comes mainly from Maya Deren's THE DIVINE HORSEMAN. Assembled by Bob Corbett MAJOR LOA LEGBA Legba is one of the most important loa in Haitian Voodoo. He is the first called in a service, so that he can open the gates to the spirit world, enabling communication with other loa. No loa dares show itself without Legba's permission. He controls the crossing over from one world to the other. Legba is also known to hold the "key of the spiritual world," and for this reason is identified with the Christian St. Peter. He is a small crooked lovable old man who uses a small pipe with little tobacco, and carries bits of food in his macoute sack. He has sores on his body and when he mounts someone the person's limbs are twisted and horrible to see.

KALFU (CARREFOUR) Legba is twined with his Petro opposite, Kalfu, who also controls the crossroads. Actually, were it not for him the world would be more rational, a better place. But, not unlike Pandora in Greek religion and myth, Kalfu controls the evil forces of the spirit world. He allows the crossing of bad luck, deliberate destruction, misfortune, injustice. Kalfu controls the in-between points of the crossroads, the off-center points. Legba controls the positive spirits of the day; Kalfu controls the malevolent spirits of the night. When Kalfu mounts a person everyone at the service stops speaking because he allows evil loa to come to the ceremony. He claims that most of the important loa know him and he collaborates with them. Kalfu says that some people claim he is a demon but he denies this. A respected loa though he is not liked much, he is the grand master of charms and sorceries and is closely associated with black magic. GHEDE Ghede is an awesome figure in black, controlling the eternal crossroad which everyone must someday pass over--the crossing from life to death. His symbol is the cross upon a tomb.

Ghede is to the underworld or afterlife what Legba is to life--he who controls access. Ghede is also the spirit of eroticism, which is beyond good and evil since it is inevitable. Ghede is neither delighted by eroticism, and certainly not shamed by it. If anything he is amused by the universal presence of eroticism and humans' constant need to pretend that it is other than what it is. When Ghede mounts someone he often singles out people who pretend to be aloof from eroticism. He ridicules them, embarrasses them, exposes them (in more ways than one). He is especially hard on whites since they often have the puritanical sexual attitudes of western culture. Loa of sexuality, he is enamored of women, makes constant use of obscene words and songs, and performs lude dances. When someone is mounted by Ghede and dressed in black coat, top hat and sun glasses, Ghede performs the banda dance, a gyrating dance in which one imitates the movements of copulation. Ghede is a clown, an interrupter, a coarse fellow. He is much loved because his appearance always brings laughter and joy, singing and dancing, though much of it is lude.

He loves cigarettes and is often seen smoking two at a time. He is neither good nor evil, but is amused by humans and that's why he jokes around so much. He is usually the last to appear at a ceremony. Ghede is also often called BARON SAMEDI. In this aspect he is DEATH. He is the keeper of the cemetery and the primary contact with the dead. Anyone who would seek contact with the dead must first solicit Ghede/Baron Samedi in the same way that Legba is contacted to cross over to the spirit world. He is the loa of death and resurrection. But he is history too. As keeper of the cemetery he has intimate contact with the dead. He knows what their plans were, what's going on in families, what the connections of things are, and is quite generous with his information. Even when he is clowning or performing his erotic antics, if one can pull him aside and ask him a serious question he will give a serious and reliable answer. Another of Ghede's great powers is as the protector of children. He does not like to see children die. They need a full life. Thus he is the loa to go to when seeking help for a sick child.

He has the power over zombies and decides whether or not people can be changed into animals. Any such black magic Voodoo must seek the help of Baron Samedi/Ghede. Lastly, since Ghede is the lord of death, he is also the final last resort for healing since he must decide whether to accept the sick person into the dead or allow them to recover. AZACCA OR ZAKA Zaka is a gentle simple farmer, and greatly respected by the peasants since he is, like them, a hard worker. He is usually barefoot, carries a macoute sack and wears a straw hat. He is addressed as "cousin" and by nature is suspicious, out for profit, fond of quibbling, and has a fear and hatred of town folk. His vocal stylization consists of the almost unintelligible sounds of a goat. He is known for the gossip he spreads and for his girl chasing. He is young and likes to play when not working. Zaka, the loa of agriculture, is generally known as the brother of Ghede. For this reason Ghede often come to the ceremonies for Zaka when Zaka has mounted someone.

Zaka controls the fields, and like the farmers themselves, he is very watchful of detail. He notes who is treating whom in what manner. Who is flirting with whom, who says what to whom etc. When he mounts someone he often spills out all the local gossip to the embarrassment and amusement of all. There are interesting similarities between the sophisticated Ghede and the more bumbling Azacca, as though a younger less sophisticated brother were imitating a more secure older brother. Like Ghede, Zaka loves his food. But, unlike Ghede he is rude and voracious in his eating habits, often running away to hide with him food and eat it quickly. DUMBALLAH (DUMBALLAH WEDO, DUMBALLA) Known as the serpent, he is one of the most popular loa. Dumballah is benevolent, innocent, a loving father. He doesn't communicate well, as though his wisdom were too aloof for us. Dumballah is the snake. He plunges into a basin of water which is built for him, or climbs up into a tree. Again, as the snake he is rather uncommunicative, but a loving quiet presence.

He does not communicate exact messages, but seems to radiate a comforting presence which sends a general spirit of optimism into all people present. When Dumballah mounts someone the special offering to him is the egg, which he crushes with his teeth. He and his wife, Aida-Wedo, are often shown as two snakes. People possessed by him dart their tongues in and out, slither along the ground, and climb trees, or roof beams, falling like a boa. He is known to whistle because he has no speech, and he is the bringer of rain, a necessity for good crops. AYIDA (Ayida-Wedo) The female counterpart of Dumballah, his mate, is Ayida. She is the rainbow. Together they are the unitary forces of human sexuality. AGWE Sovereign of the sea. Under his jurisdiction come not only all the flora and fauna of the sea, but all ships which sail on the sea. His symbols are tiny boats, brightly painted oars and shells. He likes military uniforms and gunfire. The service for Agwe is quite different from others since it is on the sea itself. A barque is prepared with all sorts of Agwe's favorite foods, including champagne.

This barque is then floated over the top of where it is believed the sacred underwater world exists. If the barque sinks, then Agwe has accepted the sacrifice and will protect the water interests of those who have prepared the sacrifice. Were the barque to float back into shore, then the service has been refused and a different manner of placating Agwe would have to be devised. Ague is one of the three husbands of Erzulie. OGOUN Ogoun is the traditional warrior figure in Dahomehan religion. He is quite similar to the spirit Zeus in Greek religion/mythology. As such Ogoun is mighty, powerful, triumphal. In more recent time Ogoun has taken on a new face which is not quite related to his African roots. This is the crafty and powerful political leader. This political warrior points to where struggle is in modern Haiti. He gives strength through prophecy and magic. It is Ogoun who is said to have planted the idea, led and given power to the slaves for the revolution and consequent freedom of 1804. He is called now to help people obtain a government more responsible to their needs.

Ogoun comes to mount people in various aspects of his character, and the people are quite familiar with each of them. Some of these aspects are: Ogoun the wounded warrior. Here he assumes a Christ-figure pose which the people know well from their Christian associations. As Ogoun Feraille he gives strength to the servitors by slapping them on the thighs or back. As Ogoun Badagris he may lift a person up and carry him or her around to indicate his special attention and patronage. To all the aspects of Ogoun there is the dominant theme of power and militancy. His possessions can sometimes be violent. Those mounted by him are known to wash their hands in flaming rum without suffering from it later. They dress up in red wave a sabre or machete, chew a cigar and demand rum in an old phrase "Gren mwe fret" (my testicles are cold). Often this rum is poured on the ground then lit and the fumes pervade the peristyle. The sword, or much more commonly, the machete is his weapon and he often does strange feats of poking himself with it, or even sticking the handle in the ground, then mounting the blade without piercing his skin.

Ogoun is identified with St. Jacques, the warrior general, and is often in the guise of a revolutionary war general. ERZULIE Voodoo has a most special place for Erzulie, the loa of beauty, the loa who is so uniquely human since she is the differentiating force between human and all other creation. She is the ability to conceptualize, to dream, and the artistic ability to create. She is the most beautiful and sensuous lady in the Voodoo pantheon, respected and wealthy; wears her hair long; is jealous and requires her lovers to dedicate a room for her ritual lovemaking. Erzulie is not a loa of elemental forces, but of ideal dreams, hopes and aspirations. As such she is the most loved loa of all. She is fabulously rich, and, when she mounts someone the first act is always to accomplish her elaborate toilette. The very best of things which the houngan or mambo has are reserved for Erzulie. She will bathe, using soap from a fresh wrapper if possible. She will dress in silks with fresh flowers and other signs of her femininity and specialness. She is the mistress of coquetry.

She may simply visit with her servants, or may eat or drink with great delicacy. She loves to dance and is the most graceful of all the loa. She loves men, will dance with them, kiss and caress them, often in an embarrassing manner. Voodoo does not have a woman as loa of fertility. Fertility is regarded as a unified principle, equally held by male and female forces. Thus Dumballah is united to his Ayida. Agwe has his counterpart in La Sirene; the Marasa, the twins, are contradictory and complementary forces of nature and so on. Erzulie wears three wedding bands since she has been (or is) wedded to Dumballah, Ogoun and Agwe. She has often flirted with Zaka, but she has completely dismissed his more course brother Ghede as unworthy. However, Erzulie is always in charge and may take any serviteur present as her lover for the day if she chooses. However, the visit of Erzulie is never fully satisfying. In the end she always begins to weep. The world is just too much for her.

At first people try to comfort her with more delicate food or drink or other gifts, but her tears continue to flow. It is this tearful and sad side of her that allows the women to accept her in her haughty ways. She is, in the end, one who suffers the burden of the world's sorrows. Despite her flirtations and loving ways, Erzulie is a virgin. She is the complete converse of the crude sexuality of Papa Ghede. She is not a virgin in the physical sense, but in the sense that her love transcends the earth, it is a love of higher forces. She is closely associated with the Blessed Virgin Mary and her symbol is the heart, usually one broken with an arrow in much the same way as a dominant Catholic portrait of Mary. GRAN BWA: Gran Bwa lives in the deep forest where the vegetation is wild. He is the protector of wildlife, and doesn't like to be seen. He eats fruits and vegetables all day in the woods and when called in a ceremony, he is usually not hungry but the people always have food for him anyway. He is the loa who must be called upon before one is ordained into Voodoo priesthood.

LOKO: (Loco) He is the spirit of vegetation, the guardian of sanctuaries and is associated with trees. Loco has an extensive knowledge of the pharmaceutical uses of herbs. It is said that houngans and mambos receive their knowledge him. He gives healing properties to leaves, and is the loa of healing and patron of the herb doctors who always invoke him before undertaking a treatment. Offerings to Loko are placed in straw bags which are then hung in trees' branches. He is known for his good judgment, and often during conflicts he is called in to be judge. He has an intolerance of injustice, and it has been said that he transforms into the wind and listens to people without them knowing he is there. SIMBA: (Simbi, Simbe, Simbi Andezo) He is the guardian of the fountains and marshes and cannot live without the freshness of water. His Voodoo rituals are held near springs. He is a knowledgeable loa because he spends a lot of time learning about the nature of illnesses of supernatural origin and how to treat them. As part of Ogoun's army he is the chief of the coast guard and goes wherever he pleases.

He is the Petro loa of the coast; one of the most respected members of the Petro family. But, because of his gentle nature, he also belongs to the Rada family. Sometimes when neglected by serviteurs and gnawed by hunger, he can be cruel. He lives in springs and rivers. Children who go to fetch water at springs run the risk--particularly if they are fair-skinned--of being kidnapped to work for him under the water for a few years, gifting them with second sight for their trouble. SIREN AND WHALE: These two loa are marine divinities, so closely linked that they are always worshipped together and celebrated in the same songs. Some people say the Whale is the mother of the Siren, others that he is her husband; others say the names are used for one and the same loa. Popular opinion says the Siren is married to Agwe. When Siren turns up in a sanctuary, the person possessed by her appears simply in the role of a young coquette most careful of her looks, and speaking in French, often offending the peasant serviteurs.

Both the Siren and the Whale are viewed as "upper class." TI-JEAN-PETRO: He is a black magic Petro loa depicted as a dwarf with one foot. Even though Ti-Jean-Petro has a French name, his roots can be traced to Africa. He is easily comparable to a spirit who roamed the bush, and was also depicted as having only one leg. Ti-Jean-Petro often protects and assists black magic sorcerers. He is also recognized under the names of Petro-e-rouge, Ti-Jean-pied-fin, Prince Zandor, and Ti-Jean-Zandor. He has a violent and passionate nature that becomes apparent when he mounts people.

Question: In which religion is the Baron Samedi a prominent figure?
Answer: VOODOO